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Vada ] Nihnavavåda
: 291: (1) Violence (2) Falsehood (3) Theft, and (4) (Self) Preservation. Meditation in which violence by way of killing beasts and birds etc., is always thought of, is known as himsā-nubandhi raudradhyāna. That in which falsehood is resorted to, is known as mrişānubandhi raudradhyāna, while meditation wherein preseration of one's property from thieves etc. is invariably aimed at, is known as saņraksaņānubandhi raudradhyāna. Acceptance of clothes etc., will also become the cause of raudradhyāna. Like weapons etc., clothes etc., will, also, become the cause of satisfying evil motives, and that is why they should be renounced without hesitation.
Acārya :--That sort of raudra-dhyāna is common in body also, as the preservation of body from water, fire, robber, serpent, wild animals, poison, and thorns etc., is always sought. In that case, body too, shall have to be abandoned.
Sivabhati :-Since body etc. happen to be the necessary instruments for attaining Mokşa, it is commendable to preserve them carefully.
Acārya :--Why not apply the same principle to clothes eto., as well ? As in the case of body etc., preservation of clothes eto; should, also, be commendable.
Sivabhati :--Since clothes etc. become the cause of attachment, they are.objects of parigraha without doubt. I'hey, thus, become causes of many bhavas to ordinary poople, and consequently affect asectics having parigraha of clothes etc. It is, therefore, advisable to give them up.
Acārya :--This belief of yours is exclusively one-sided, and hence should not be accepted. Various acts of sitting, sleeping, eating, drinking, going, stopping, and various movements of mind, speech, and body, become causes of fear to an unrestrained person who has low motives. But the same acts become belpful for the attainment of Moksa to real ascetics who have high ideals One who has subdued evil instincts from the beginning, is not liable
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